5. The later history of the word presents some facts of interest. Accepting in this as in other instances the mythical elements of Eastern Christianity, the creed of Islam presented to its followers the hope of a sensuous paradise, and the Persian word was transplanted through it into the languages spoken by them. In the West it passes through some strange transformations, and de- scends to baser uses. The thought that men on enter- ing the Church of Christ returned to the blessedness which Adam had forfeited was symbolized in the church architecture of the 4th century. The narthex, or atrium, in which were assembleil those who, not be- ing fideles in full communion, were not admitted into the interior of the building, was known as the '■ Para- dise" of the church (Alt, Cidtiis, p. 591). Athanasius, it has been said, speaks scornfully of Arianism as creeping into this paradise, implying that it addressed itself to the ignorant and untaught. In the West we trace a change of form, and one singular change of application. Paradiso becomes in some Italian cbalects Paraviso, anil this passes into the French parvis, denoting the western porch of a church, or the open space in front of it (Du- cange, s. v. Parvisus; D'lez, Etymolof/. WOrterb. p. 703). In the church this space was occupied, as we have seen, by tlie lower classes of the people. The word was transferred from the place of worship to the ()lace of amusement, and, though the position was entirely dif- ferent, was applied to the highest and cheapest gallery of a French theatre (Alt, Cnltiis, 1. c). By some, how- ever, this use of the word is connected only with the extreme height of the gallery, just as "Chemin de Pa- radis" is a proverbial phrase for any specially arduous undertaking (Bescherelles, Diction/mire Fran^ais).
IV. Literature. — In addition to the many works cited
PARADISE
659
PARAGUAY
above, see the bibliography of the subject in Danz, Wlirterbuch, s. v. Paradies; Darling, Cijckrp. Bibl. col. 1038 ; Alger, Future Life, Index ; the copious article in Herzog's Real- Encykl<rpddie, xx, 332-377 ; and Malcora, Theolofjical Index, s. v. Eden. Comp. also Gould, Myths of the Ancient World, p. 242 sq. ; Hv'mion, Myths of the New World, p. 868 sq. The following are among the pertinent monographs : Engelmann, De Parudiso terrest. (Jena, IGGO) ; Eppelin, De Farad, iyne delet. (Alt. Nori. 1735) ; Heinson, De Furadiso (Helmst. 1698) ; Huet, De situ Farad. (Amst. 1698) ; Neumann, Das Pairidies (Wittenb. 1741) ; and especially Schulthess, Das Fara- dies, d. irdische u. ilberird., hist., myth. u. mystische (Zur. 181G; Leips. 1821). See Eden; Heaven.
Paradise, a term applied, in ecclesiastical lan- guage, to the garden of a convent; the name is also sometimes applied to an open court or area in front of a church, and occasionally to the cloisters, and even to the whole space included within the circuit of a convent, but usually to the burial-place. Probably the word is a corruption of Farvise, which is still in use in France fur tlie open space around cathedrals and churches.
Paradisi, Niccolo, an old Venetian painter, by whom there is a picture of the Crucifixion, which, with the symbols of the four evangelists, is in the monastery of the Agostiniani, in the territory of Verruchio. It is inscribed " Nicholaus Paradixi miles de Yenetiis pinxit, 1404." See Spooner, Biog. IJist. of the Fine Aiis, ii, 652.
Paradiso, Jacobus de, a German monastic, mem- ber of the Carthusians, flourished at Erfurt near the mid- dle of the loth century. He died in 1465. Paradiso wrote Tractatus de causis multarum passionum, j^rceci- pue iracundice, et remediis earundem (Pez, Bib. Ascet. vii, 389).
Pareeus, David, D.D., a celebrated German theo- logian of the Reformation period, was born Dec. 20, 1548, at Francolstein, in Silesia. He was the son of Johann Wdiiyler, but changed his patronymic, in ac- cordance with the custom of his days {TraptXoQ being the literal rendering of Wdnyler ; from Tcaptia, German Wanye, cheek). He was educated at Hermsberg and Heidelberg. One of his teachers, Christopher Schil- ling, becoming himself a convert to Protestantism, in- fluenced young Wiingler to forsake Lutheranism, and he became a most ardent discijile of the theologian of Geneva. Parseus entered on his ministry in 1571, at a village called Schlettenbach, which he soon exchanged for Hemsbach, in the diocese of Worms. It was a stormy time, owing to the contests between the papists and Protestants, Lutherans and Calvinists, and in 1577 ParjBus lost his place in consequence of being a sacra- mentarian, or Calvinist. He went first to Frankenthal, and three years after to Witzingen ; but in 1584 prince Casimir made him a professor at Heidelberg. In 1586 he commenced authorship by the publication of his Method of the Ubiquitarian Controversy. In 1589 he published the German Bible, with notes. He rose to the highest professorship in tlieology, and his fame drew students to the university from the remotest parts of Hungary and Poland. He held several dispu- tations against the writers of the "Augsburg Confes- sion." One of the most memorable he held in 1596, when he defended Calvin against the imputation that the Geneva Reformer favored Judaism in his "Com- mentaries upon several parts of Scripture." At the time of the centennial jubilee of the Reformation in 1617, which was celebrated at Heidelberg, Paranis pub- lished some pieces upon the subject, which drew upon hira the resentment of the Jesuits of Mentz : they wrote a sharp censure of his works, and he publislied a suitable answer to it. The following year, 1618, at the instance of the states-general, he was pressed to go to the Synod of Dort, but excused himself on account of age and in- firmities. After this time he enjoyed but little tran- quillity. The apprehensions he had of the ruin which